Leviticus 16 2

Leviticus 16:2 kjv

And the LORD said unto Moses, Speak unto Aaron thy brother, that he come not at all times into the holy place within the vail before the mercy seat, which is upon the ark; that he die not: for I will appear in the cloud upon the mercy seat.

Leviticus 16:2 nkjv

and the LORD said to Moses: "Tell Aaron your brother not to come at just any time into the Holy Place inside the veil, before the mercy seat which is on the ark, lest he die; for I will appear in the cloud above the mercy seat.

Leviticus 16:2 niv

The LORD said to Moses: "Tell your brother Aaron that he is not to come whenever he chooses into the Most Holy Place behind the curtain in front of the atonement cover on the ark, or else he will die. For I will appear in the cloud over the atonement cover.

Leviticus 16:2 esv

and the LORD said to Moses, "Tell Aaron your brother not to come at any time into the Holy Place inside the veil, before the mercy seat that is on the ark, so that he may not die. For I will appear in the cloud over the mercy seat.

Leviticus 16:2 nlt

The LORD said to Moses, "Warn your brother, Aaron, not to enter the Most Holy Place behind the inner curtain whenever he chooses; if he does, he will die. For the Ark's cover ? the place of atonement ? is there, and I myself am present in the cloud above the atonement cover.

Leviticus 16 verses

Leviticus 16 2 Meaning

Leviticus 16:2 delivers a divine command from the LORD to Moses regarding Aaron, the high priest, prohibiting his arbitrary access to the innermost sanctuary—the Holy of Holies. This restricted access, "inside the veil," specifically to "before the mercy seat that is on the ark," was crucial. The dire consequence for unauthorized entry was death, emphasizing the extreme holiness of God's dwelling place. The verse clarifies that God's presence, visible in a cloud, resided specifically over the mercy seat, underscoring why such strict reverence was demanded. This warning sets the stage for the specific Day of Atonement rituals outlined in the rest of the chapter, highlighting the singular path to approach a holy God.

Leviticus 16 2 Context

Leviticus chapter 16 specifically outlines the highly solemn ritual for Yom Kippur, the Day of Atonement. Verse 2 acts as the crucial prelude to these instructions, stemming directly from the severe incident described in Leviticus chapter 10, where Aaron's sons, Nadab and Abihu, were consumed by fire for offering "unauthorized fire before the LORD." This verse establishes a fundamental principle: God is absolutely holy, and access to His direct presence (the Most Holy Place) is not a right but a dangerous privilege, strictly regulated by divine decree. The immediate historical and cultural context underscores the acute awareness among ancient Israelites of God's overwhelming majesty and the stringent requirements for priests to mediate between a holy God and an unholy people, lest they face divine judgment like Nadab and Abihu. It emphasizes the need for a precise, God-ordained approach to worship and atonement, directly challenging any human inclination toward self-willed or casual religious practices common in surrounding pagan cultures, where deities might be approached with less reverence or even manipulated.

Leviticus 16 2 Word analysis

• And the LORD said to Moses: This phrase, common throughout Leviticus and the Pentateuch, signifies a direct divine revelation, underscoring the authority and origin of the command. It's not a human invention but God's absolute law.
• Tell Aaron your brother: Highlighting Aaron's unique position as High Priest, yet still emphasizing his humanity and susceptibility to error. The relationship "brother" may suggest both familiarity and the shared humanity that still necessitates a divine intermediary like Moses. This is not just any priest; it is the chief priest whose access is being restricted.
• not to come at any time (בְּכָל־עֵ֖ת – bə·ḵāl- ‘êṯ – at all times, always): This emphasizes the complete and perpetual restriction. Access is not allowed "any time" chosen by Aaron, but only according to specific, divinely appointed times, later specified as once a year on the Day of Atonement (Lev 16:34). It contrasts with pagan priests who could approach their idols at will.
• into the Holy Place (אֶל־הַקֹּ֑דֶשׁ – ’el- haq·qō·ḏeš – into the holiness/sanctuary): While "Holy Place" often refers to the first compartment of the Tabernacle (Exod 26:33), the context clarifies "inside the veil," pointing to the Most Holy Place or Holy of Holies. The Hebrew qodesh means "holiness" or "sanctuary," denoting a set-apart, sacred space where God's unique presence resides. This place's sanctity required meticulous separation from the common and the profane.
• inside the veil (מִבֵּ֤ית לַפָּרֹ֙כֶת֙ – mib·bêṯ lap·pā·rō·ḵeṯ – from within the veil): The veil (parokhet) served as the physical barrier separating the Holy Place from the Most Holy Place, visibly marking the inaccessible nature of God's immediate presence. It visually conveyed God's utter transcendence and the separation required due to human sin. Its tearing at Christ's death (Matt 27:51) symbolically removed this barrier for believers.
• before the mercy seat (אֶל־פְּנֵ֤י הַכַּפֹּ֙רֶת֙ – ’el- pə·nê hak·kap·pō·reṯ – before the face of the mercy seat/covering): The kapporet (mercy seat, often translated as propitiatory) was the gold lid on top of the Ark of the Covenant, between the two cherubim. This was the specific locus of God's manifested presence (Shekinah) where atonement was made. It's the point of "encounter" where God would meet with His people via the high priest. The Hebrew root kpr implies "to cover," "to atone."
• that is on the ark (אֲשֶׁ֖ר עַל־הָאָרֹֽן – ’ă·šer ‘al- hā·’ā·rōn – which is on the ark): The Ark of the Covenant (aron) contained the Tablets of the Law, Aaron's rod, and a pot of manna, symbolizing God's covenant with Israel. The mercy seat resting on the Ark linked God's law and justice (Ark) with His grace and propitiation (mercy seat), foreshadowing the truth that true atonement addresses divine judgment based on law.
• lest he die (וְלֹ֥א יָמ֖וּת – wə·lō’ yā·mūṯ – and he will not die): This direct and stark consequence highlights the gravity of disobedience and the holiness of God. It's not a warning of accidental death but a divine judgment for trespassing sacred boundaries without proper authorization and purification. This connects to the fate of Nadab and Abihu in Lev 10.
• for I will appear (כִּ֥י בֶעָנָ֖ן אֵרָאֶ֥ה – kî ḇe·‘ā·nān ’ê·rā·’eh – for in the cloud I will appear/be seen): This explains why the access is so restricted—because God's glorious presence, His Shekinah, will be manifested there. The cloud (anan) is a frequent Old Testament symbol of God's tangible, visible, yet mysterious presence, protecting humanity from the full intensity of His glory (Exod 16:10, 40:34; 1 Kgs 8:10-11). Approaching this intense presence required specific protection and atonement, as it signifies God's awesome, unapproachable holiness to sinful man.

Leviticus 16 2 Bonus section

The regulations surrounding the Holy of Holies and the Day of Atonement in Leviticus 16, particularly the strictures in verse 2, served a profound theological and practical purpose:

• Preventing Blasphemy and Maintaining Reverence: By strictly limiting access and emphasizing the consequence of death, God ingrained in Israel an acute awareness of His absolute otherness and holiness. This prevented them from treating Him as just another deity approachable at human will, differentiating the Israelite faith from the practices of surrounding pagan religions that often featured direct and less reverent interaction with their idols.
• Theology of Atonement: The emphasis on the mercy seat (kapporet) within the Holy of Holies highlighted the place where divine justice (represented by the Law within the Ark) and divine mercy intersected through propitiation. It underscored that covering sin was crucial for bridging the gap between a holy God and sinful humanity, foreshadowing the atoning work of Christ.
• Christological Shadows: The annual, blood-filled, and highly regulated access of a single high priest, along with the very existence of the veil separating God's immediate presence, heavily foreshadows Christ's unique role. His single, perfect sacrifice allows all believers, through Him, to have direct and permanent access into God's presence, the tearing of the temple veil being the ultimate sign of this new access (Heb 10:19-20).

Leviticus 16 2 Commentary

Leviticus 16:2 serves as a pivotal foundational statement for understanding divine holiness, human access to God, and the necessity of mediation. Flowing from the tragic account of Nadab and Abihu, it reinforces God's unyielding standard for priestly conduct and sacred space. The command to Aaron is not merely procedural but existential: to approach God casually or without adherence to His precise instructions invites death, emphasizing that familiarity with holy things must never breed contempt. The "mercy seat" becomes the focal point—it's where God’s presence, manifested in a cloud, resides, but also where propitiation (covering for sin) is offered. This restriction foreshadows the greater truths revealed in Christ. The once-a-year entry by the high priest into the Most Holy Place with blood points to humanity's ongoing separation from God due to sin, a separation that only a perfect sacrifice could truly bridge. Thus, this verse lays the groundwork for the Day of Atonement's intricate ritual, ultimately looking forward to the once-for-all access to God provided through Jesus Christ, who became our perfect High Priest and the ultimate "mercy seat" through His own blood.